O presente trabalho tem como objetivo analisar, através do noticiário publicado no boletim quinzenal da Agência Informativa Católica Argentina (AICA), o aparente consenso construído pelo episcopado argentino em torno do golpe militar ocorrido naquele país em 24 de março de 1976, chamado de El Proceso (Proceso de Reconstrucción Nacional). Nossa proposta é observar a dinâmica das relações entre a Igreja Católica na Argentina e os militares que tomaram o poder naquela ocasião sob o enfoque do noticiário da agência. Nesse momento nos interessam particularmente os boletins editados no final do ano de 1975 e no início de 1976 e como, através dos mesmos, o Episcopado estudava aquela conjuntura política e suas relações com as Força Armadas.

The goal of this article is to analyze the so called consensus of the Argentinean Episcopate about the military coup which has happened in Argentina in March 24, 1976 and which was called El Proceso (Proceso de Reconstrución Nacional). For that goal I have used as primary sources the bimonthly newsletter published by the Argentinean Catholic Informative Agency (AICA), particularly the numbers edited between late 1975 and early 1976. I have researched this newsletter trying to understand how the dynamics between the Catholic Church and the military were built in the pages of that publication, especially on how the Episcopate analyzed that political juncture and its relations with the military.

This work analyses in a comparative perspective, the differences between catholic corporativism and state corporative experiences that marked the world scenario throughout the period of the two world wars, particularly in Portugal, Spain, and Italy. To realize this investigation a specific area of interest is defined in an attempt not to allow that the catholic corporativism be misinterpreted as state corporativism, although both of them have a strong discipline appeal. The conservative side assumed this appeal during the emergency of the social problem as a matter of work. It is of paramount importance to understand how the catholic corporativism was displayed in Brazil and which were its connections and divergences with the catholic corporativism present in Europe at the same time. It is necessary yet, to understand the discoursive routes through which the Church built a totalitarian speech.

O artigo procura, numa perspectiva comparada, analisar as diferenças entre o corporativismo católico e aquelas experiências corporativas estatais que marcaram o cenário mundial, particularmente aquelas vividas em Portugal, Espanha e na Itália no período entre as duas grandes guerras mundiais. Para esta análise procuramos demarcar um campo específico na medida em que entendemos que o corporativismo católico não se confunde com o corporativismo estatal, muito embora ambos tenham em comum forte apelo disciplinador assumido pelos setores conservadores quando da emergência da questão social como sendo fundamentalmente uma questão do trabalho. Interessa-nos entender como o corporativismo católico se apresentou no Brasil e quais as suas convergências/divergências com o corporativismo católico presente na Europa no período citado. Faz-se necessário ainda compreender os caminhos discursivos através dos quais esta Igreja constrói seu discurso totalizador.

This work analyses in a corporative perspective, the differences between catholic corporativism and state corporative experiences that marked the world scenario throughout the period of the two world wars, particularly in Portugal, Spain an Italy. To realize the investigation a specific area of interest is defined in an attempt not to allow that the catholic corporativism be misinterpreted as state corporativism, although both of them have a strong discipline appeal. The conservative side assumed this appeal during the emergency of the social problem, as a matter of work. It is of paramount importance to understand how the catholic corporativism was displayed in Brazil and which was its connections and divergence with the catholic corporativism present in Europe at the same time. It is necessary yet, to understand the discoursive routes through which the Church built its sole speech.